Bible Commentaries

We faint not (ουκ εγκακουμεν — ouk egkakoumen). Present active indicative of εγκακεω — egkakeō late verb (εν κακος — enkakos) to behave badly in, to give in to evil, to lose courage. In Symmachus (lxx), Polybius, and papyri. It is the faint-hearted coward. Paul speaks of himself (literary plural). Can he not speak for all of us?

But we have renounced (αλλα απειπαμετα — alla apeipametha). Indirect middle second aorist (timeless aorist) indicative of απειπον — apeipon (defective verb) with α — a of first aorist ending, to speak forth, to speak off or away from. Common verb in the active, but rare in middle and only here in N.T.

The hidden things of shame (τα κρυπτα της αισχυνης — ta krupta tēs aischunēs). They do attack the minister. His only safety is in instant and courageous defiance to all the powers of darkness. It is a terrible thing to see a preacher caught in the toils of the tempter.

In craftiness (εν πανουργιαι — en panourgiāi). Old word from πανουργος — panourgos (παν εργον — panergon), a doer of any deed (good or bad), clever, cunning, deceitful. See note on Luke 20:23.

Handling deceitfully (dolountes). Present active participle of δολουντες — doloō from δολοω — dolos deceit (from δολος — delō to catch with bait), old and common verb, in papyri and inscriptions, to ensnare, to corrupt with error. Only here in N.T. Used of adulterating gold or wine.

To every conscience of men (δελω — pros pāsan suneidēsin anthrōpōn). Not to whim, foible, prejudice. See note on 2 Corinthians 3:1-6 for “commending” (προς πασαν συνειδησιν αντρωπων — sunistanontes).

It is veiled in them that are perishing (εν τοις απολλυμενοις εστιν κεκαλυμμενον — en tois apollumenois estin kekalummenon). Periphrastic perfect passive of καλυπτω — kaluptō to veil in both condition (first class) and conclusion. See note on 2 Corinthians 2:15. for “the perishing.”

The god of this world (ο τεος του αιωνος τουτου — ho theos tou aiōnos toutou). “Age,” more exactly, as in 1 Corinthians 1:20. Satan is “the god of this age,” a phrase nowhere else in the N.T., but Jesus uses the same idea in John 12:31; John 14:30 and Paul in Ephesians 2:2; Ephesians 6:12 and John in 1 John 5:19. Satan claimed the rule over the world in the temptations with Jesus.

Blinded (ετυπλωσεν — etuphlōsen). First aorist active of τυπλοω — tuphloō old verb to blind (τυπλος — tuphlos blind). They refused to believe (απιστων — apistōn) and so Satan got the power to blind their thoughts. That happens with wilful disbelievers.

The light (τον πωτισμον — ton phōtismon). The illumination, the enlightening. Late word from ποτιζω — photizō to give light, in Plutarch and lxx. In N.T. only in 2 Corinthians 4:4, 2 Corinthians 4:6. Accusative case of general reference here with the articular infinitive (εις το μη αυγασαι — eis to mē augasai that should not dawn). That is, if αυγασαι — augasai is intransitive as is likely, though it is transitive in the old poets (from αυγη — augē radiance. Cf. German Auge =eye). If it is transitive, the idea would be “that they should not see clearly the illumination, etc.”

For we preach not ourselves (ου γαρ εαυτους κηρυσσομεν — ou gar heautous kērussomen). Surely as poor and disgusting a topic as a preacher can find.

But Christ Jesus as Lord (αλλα Χριστον Ιησουν Κυριον — alla Christon Iēsoun Kurion). Κυριον — Kurion is predicate accusative in apposition.

As your servants for Jesus‘ sake (δουλους υμων δια Ιησουν — doulous humōn dia Iēsoun). Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher‘s sacrifice, “for Jesus‘ sake.”

God who said (ο τεος ο ειπων — ho theos ho eipōn). Paraphrase of Genesis 1:3.

Who shined (ος ελαμπσεν — hos elampsen). Like a lamp in the heart (cf. Matthew 5:15). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God.

To give the light (προς πωτισμον — pros phōtismon). For the illumination.

In the face of Jesus Christ (εν προσωπωι Ιησου Χριστου — en prosōpōi Iēsou Christou). The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See note on 2 Corinthians 2:10 for προσωπον — prosōpon f0).

This treasure (τον τησαυρον τουτον — ton thēsauron touton). On τησαυρον — thēsauron see note on Matthew 6:19. It is the power of giving the illumination of the knowledge of the glory of God (2 Corinthians 4:6). “The power is limitless, but it is stored in very unlikely receptacles” (Plummer). This warning Paul gives in contrast (δε — de) with the exultation of 2 Corinthians 4:6 (Bernard).

In earthen vessels (εν οστρακινοις σκευεσιν — en ostrakinois skeuesin). This adjective is common in the lxx with σκευοσ αγγος — skeuosαγγειον — aggos and σκευη — aggeion It occurs again in 2 Timothy 2:20 with σκευος — skeuē It is found also in the papyri with οστρακον — skeuos as here. It is from οστεον — ostrakon baked clay (same root as η υπερβολη — osteon bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans 9:20.) and so fragile.

The exceeding greatness (hē huperbolē). See note on 1 Corinthians 12:31 for this word, “the preeminence of the power.” This is God‘s purpose (hinȧ̇ēi). God, not man, is the dynamo (ιναηι — dunamis). It comes from God (δυναμις — tou theou ablative) and does not originate with us (του τεου — mē ex hēmōn).

Pressed (τλιβομενοι — thlibomenoi). From τλιβω — thlibō to press as grapes, to contract, to squeeze. Series of present passive participles here through 2 Corinthians 4:9 that vividly picture Paul‘s ministerial career.

Yet not straitened (αλλ ου στενοχωρουμενοι — all' ou stenochōroumenoi). Each time the exception is stated by αλλ ου — all' ou From στενοχωρεω — stenochōreō (στενοχωρος — stenochōros from στενος — stenos narrow, χωρος — chōros space), to be in a narrow place, to keep in a tight place. Late verb, in lxx and papyri. In N.T. only here and 2 Corinthians 6:12.

Yet not unto despair (αλλ ουκ εχαπορουμενοι — all' ouk exaporoumenoi). Late perfective compound with εχ — eẋ of εχαπορεω — exaporeō A very effective play on words here, lost, but not lost out.

Forsaken (εγκαταλειπομενοι — egkataleipomenoi). Double compound of old verb εγκαταλειπω — eġkatȧleipō to leave behind, to leave in the lurch.

Smitten down (καταβαλλομενοι — kataballomenoi). As if overtaken.

Destroyed (απολλυμενοι — apollumenoi). Perishing as in 2 Corinthians 4:3. Was Paul referring to Lystra when the Jews stoned him and thought him dead?

Bearing about (περιπεροντες — peripherontes). Ignatius was called Τεοπορος — Theophoros God-bearer. See 1 Corinthians 15:31 where Paul says “I die daily” and Philemon 3:10; Colossians 1:24.

The dying of Jesus (την νεκρωσιν του Ιησου — tēn nekrōsin tou Iēsou). Late word from νεκροω — nekroō to put to death. In Galen. In N.T. only here and Romans 4:19.

Are alway delivered unto death (εις τανατον παραδιδομετα — eis thanaton paradidometha). This explains 2 Corinthians 4:10.

Death worketh in us (ο τανατος εν ημιν ενεργειται — ho thanatos en hēmin energeitai). Middle voice present tense of the old verb to operate, be at work. Physical death works in him while spiritual life (paradox) works in them.

According to that which is written (κατα το γεγραμμενον — kata to gegrammenon). This formula in legal documents in the papyri (Bible Studies, p. 250). Paul makes adaptation of the words in Psalm 95:1.

We also believe (και ημεις πιστευομεν — kai hēmeis pisteuomen). Like the Psalmist. And therefore can speak with effect. Otherwise useless.

Shall present us with you (και παραστησει συν ημιν — kai parastēsei sun hēmin). This shows that Paul was not certain that he would be alive when Jesus comes as has been wrongly inferred from 1 Corinthians 7:29; 1 Corinthians 10:11; 1 Corinthians 15:51.

Being multiplied through the many (πλεονασασα δια των πλειονων — pleonasasa dia tōn pleionōn). Late word πλεοναζω — pleonazō from πλεον — pleon more, “making more through the more,” with play on πλεον — pleon One can think of Bunyan‘s Grace Abounding.

Wherefore we faint not (διο ουκ εγκακουμεν — dio ouk egkakoumen). Repeats from 2 Corinthians 4:1.

Our outward man (ο εχω ημων αντρωπος — ho exō hēmōn anthrōpos), our inward man (ο εσω ημων — ho esō hēmōn). In Romans 7:22; Colossians 3:9; Ephesians 4:22., we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). “Here the decay (διαπτειρεται — diaphtheiretai) of the bodily organism is set over against the growth in grace (ανακαινουται — anakainoutai is refreshed) of the man himself” (Bernard). Plato (Republ. ix, p. 589) has ο εντος αντρωπος — ho entos anthrōpos Cf. “the hidden man of the heart” (1 Peter 3:4).

Day by day (ημεραι και ημεραι — hēmerāi kai hēmerāi). This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition.

Our light affliction which is for the moment (το παραυτικα ελαπρον της τλιπεσεως ημων — to parautika elaphron tēs thlipeseōs hēmōn). Literally, “the for the moment (old adverb παραυτικα — parautika here only in N.T.) lightness (old word, in N.T. only here and Matthew 11:30).”

More and more exceedingly (κατ υπερβολην εις υπερβολην — kath' huperbolēn eis huperbolēn). Like piling Pelion on Ossa, “according to excess unto excess.” See note on 1 Corinthians 12:31.

Eternal weight of glory (aiōnion baros doxēs). Careful balancing of words in contrast (affliction vs. glory, lightness vs. weight, for the moment vs. eternal).

While we look not (μη σκοπουντων ημων — mē skopountōn hēmōn). Genitive absolute with participle of σκοπεω — skopeō from σκοπος — skopos goal.

Temporal (προσκαιρα — proskaira). Rather temporary, for a season (προς καιρον — pros kairon). Late word. See note on Matthew 13:21. See 1 Corinthians 13:12; Hebrews 11:1.